Is the Pope a Modalist? (Dale)

Dec 312011
 

First, a few clarifications. By “modalist” I do not mean “Sabellian” or “monarchian.” (Those ancient catholics probably did hold to various forms of modalism, but the term is not a historical one, and can refer to other views which probably no ancient person held.) Nor do I mean modalism by definition to be heretical relative to orthodox/catholic creeds. What I mean is that at least one of these – Father, Son, Spirit – is a mode of the one God, in some sense a way that God is. That last phrase is deliberately ambiguous.

In his recent Christmas sermon the Pope said:

In all three Christmas Masses, the liturgy quotes a passage from the Prophet Isaiah, which describes the epiphany that took place at Christmas in greater detail: “A child is born for us, a son given to us and dominion is laid on his shoulders; and this is the name they give him: Wonder-Counsellor, Mighty-God, Eternal-Father, Prince-of-Peace. Wide is his dominion in a peace that has no end” (Is 9:5f.). … A child, in all its weakness, is Mighty God. A child, in all its neediness and dependence, is Eternal Father. …

God has appeared – as a child. It is in this guise that he pits himself against all violence and brings a message that is peace. (emphases and link added)

This last phrase, X has appeared as S, is ambiguous. It could mean Continue reading »

books 25% off (Dale)

Dec 042011
 

Just in time for Christmas: 25% off at trinities books. Use the coupon code: BUYMYBOOK305. Coupon expires December 14, 2011. $50 Max Savings.  Update: misc. daily coupons up till Christmas. Some notable reprints, in no particular order:

Daniel Waterland on “The Father is the only God” texts – Part 1 (Dale)

Jul 142011
 

Daniel Waterland (1683-1740) was by all accounts the most important disputant of Samuel Clarke about the Trinity.

Waterland spent his career at Cambridge, where he rose through the ranks, eventually becoming Vice-Chancellor, and also serving as a Chaplain to the King, and as an Anglican clergyman in a number of cities.

He had a good reputation, and was an energetic, but normally cool-headed controversial/polemical writer (aganist Clarke, and other other theological topics, against other respected men), and he gained somewhat of a reputation in Anglican circles as a defender of catholic orthodoxy.

Many, including himself, contemplating his becoming a bishop, but in 1740 he died after complications, seemingly, from surgeries on an ingrown toenail in one of his big toes! He was survived by his wife of 21 years. (His only children were his books.)

I’d describe Waterland’s views on the Trinity as social, with a liberal dose of negative mysterianism. Like Clarke, he insists that his is the ancient catholic view, and much of the dispute concerns pre-Nicene fathers. Like Clarke, he wants to stick to those fathers and to the Bible, and takes a dim view of medieval theology.

About the pre-Nicene catholic “fathers,” I’d say both Clarke and Waterland somewhat bend the material to their own ends (I mean, they tend to see those authors as supporting their view, and being perhaps more uniform than they were), but I think Waterland bends the materials more. In his view, catholics had always believed the Three to be “consubstantial” in a generic sense, yet which, somehow, together with their differences of origin, makes them but one god. Like Swinburne and Clarke, he agrees that the Father is uniquely the “font of divinity.” He continually hammers Clarke with the claim that there’s no middle ground between the one Creator and all creatures.

In this series, I’ll examine the way he deals with some favorite unitarian proof-texts, which, unitarians think plainly assert the numerical identity of the Father with the one true God, Yahweh. According to Waterland, these unitarians are making a mistake like the one I made.

You [i.e. Clarke] next cite John 17:3, 1 Cor. 8:6, Eph. 4:6, to prove, that the Father is sometimes styled the only true God; which is all that they prove. Continue reading »

David James on Trinity feuding (Dale)

Jul 072011
 

Recent experiences made me go back to look at a little gem of a book from 1780, which encapsulates much from the trinitarian-unitarian debates in England c. 1689-1780.

It is obvious that there were plenty of wordy hotheads back then too, and yet it was in some ways, because of the Enlightenment, less of a reason-hating era. So, there were many interesting, sometimes even mutually respectful arguments, and David James, a Baptist minister, had read most of them. And, he pulled this off without coming to hate any of those involved.

It’s a bit depressing how little has changed since then, except for the worse! Obfuscation and confusion abound, for many reasons, and the positions James clearly lays out are oftentimes not clearly distinguished in people’s minds. The book is a testament to plain speaking, brevity (102 pages!), real and not feigned modesty, and unpretentious reasoning.

Eventually, you find out what his view is. Put you have to read carefully for it, and it comes towards the end. He explains his fairly simple, scriptural grounds for rejecting the other views, but he rejects those views without trashing them or those who believe them.

In a way, he thinks that these theories make less of a practical difference to the Christian life than some suppose. (pp. 72-6) And he has an interesting Appendix on worship and idolatry. (77-102) In the end, he thinks that scripture is sufficient to guide Christian worship, and that Christians should be careful in going beyond what is written. (40, 102) Like many early modern Protestants, he’s wary of appeals to mystery, the memory being fresh of Catholics appealing to mystery in defense of transubstantiation. (49, 68)

Is it a perfect book? No. For my part, I’m not persuaded by all of his arguments, and he doesn’t consider all the possible views, or all the views which are out there nowadays. Still, it’s a worthy little book, and deserves to be read. Here are some of his words from near the start of the book:

It is well known, that the doctrine of the Trinity, from the fourth century to the present time, has been the occasion of much debate and enmity Continue reading »

WHAT IS THE TRINITY? A DIALOGUE WITH STEVE HAYS – PART 3 (DALE)

Jun 292011
 

Yet another round from Steve Hays.

This is my last entry in the discussion; I may or may not comment, but no more posts.

Again, this is what I hear from him:

  • Yes, the divine nature is a universal, shared by the Three. But let’s not make any Platonic assumptions about forms/universals being in some other realm than what has them, or being more fundamental.

Indeed, let’s not.

Are the persons parts of the Trinity, for him?

He brings up the Mandelbrot set. This is an abstract object. It doesn’t have parts, but rather members. Is he suggesting that the Trinity is a set, with members rather than parts? That it has infinite members? I don’t know.

Then, a digression about analogy. Of course, my point was: don’t you think God is literally a self? (Not: Is God analogous to a self?)

Perhaps he assumes that all terms that apply to God do so only analogically. Continue reading »

That Difficult Question: “Is God a self?” (Scott)

Jun 212011
 

Long ago Arius said that there could be only one God because the distinctive attribute of God is to be ungenerated. In turn, Arius devised a neat syllogism. (i) God is ungenerated. (ii) The Son is generated. (iii) Therefore the Son is not God.

The way that the catholic Athanasius addressed this syllogism was to ask what might we mean by saying ‘ungenerated’. Perhaps we mean ‘does not come into existence’. If that is what we mean by ‘ungenerated’, then (says Athanasius) we can say that the Son is ‘ungenerated’ in just this sense. Hence, the syllogism doesn’t go through.

Continue reading »

Linkage: Dialogue at Triablogue (Dale)

Jun 182011
 

I’ve been commenting at Triablogue, in typical long-winded fashion, on posts by Steve Hays.

Here, and here.

There’s some heat in addition to light, but it gets better as it goes on, and the inimitable James Anderson weighs in.

We discuss probably the favorite unitarian proof-text, John 17:3, as well as contradictions and methodological things.

Perhaps the most interesting point is Steve’s & James’s desire to somehow separate concern with consistency from exegesis. I think that isn’t, can’t, and ought not be done.

Check it out.

Update: some 4 posts so far. Have left lengthy comments.

Update: next to last installment.

Update: last.

Cross-Cultural Dialogue: Theologian and Philosopher (Dale)

Jun 152011
 

A while back I posted on a short, popular piece by Biola theologian Fred Sanders. He’s now responded. I’m going to continue the conversation, I hope shedding light on the differing assumptions and methods of present-day academic theologians and philosophers. I agree with Fred that responses-to-responses are usually boring. Here’s a greater crime: a (long) response to a response to a response. :-P

I guess what set me in motion was his claim, which struck me as unreasonable, that it’s a good thing that there’s no “Trinity verse” in the Bible – i.e. one which explicitly and clearly  states the doctrine.

In fact, up until I think some time in the late 19th c., trinitarians thought they had something pretty close: Continue reading »

THE EVOLUTION OF MY VIEWS ON THE TRINITY – PART 8 (DALE)

Jun 072011
 

Last time I talked about Dallas Willard. This time, another great Christian thinker, who I discovered some time around 1998, and am still wrestling with today.

Samuel Clarke (1675-1729) was one of the all-time great philosophical theologians. He was a greatly respected Anglican minister, and probably would have become archbishop of Canterbury if he hadn’t published on the Trinity. He was a younger friend of the famous scientist Isaac Newton, and became the main expositor of Newton’s science and the metaphysics and theology underlying it. He was also a wily metaphysician and an impressively learned scholar, capable of wielding a thousand textual facts to mount an argument.

In 1705 Clarke became famous for his still studied classic, A Demonstration of the Being and Attributes of God. This is a big, developed presentation of a cosmological argument for the existence of exactly one “necessary” and moreover perfect being. In my view, it is not entirely successful, but it is impressive, and the most developed cosmological argument ever.

For whatever reasons, though probably in part, his interactions with his friends Newton and William Whiston, Clarke plunged into the Bible and patristics, and came up with finely honed views on the Trinity, along the lines of the early (c. 150-350) “fathers.”  This he published in his Scripture Doctrine of the Trinity, the first edition of which was in 1712. This is his other, neglected, lost classic. It created quite a stir in early 18th c. England. Clarke narrowly avoided losing his job over the controversy. But here I’ll stick to its effect on my thinking.

In the first 35 pages, Clarke lays out some 441 passages in the NT, in which the Father either “is stiled the one or only God” (1), or Continue reading »

THE EVOLUTION OF MY VIEWS ON THE TRINITY – PART 7 (DALE)

May 182011
 

This is a slow series – slow in coming, and slow in explaining my views. Sorry – I’m reflecting as I write, and keep being pulled away by other things. But thanks to the several people who’ve said in person or electronically that they’ve appreciated this series.

I find that I’m still stuck in the late 1990s and early 2000s. It was in the late 1990s that I discovered two Christian authors who were to have a big effect on my thinking. In both cases, I’m still processing their thoughts, still going back to them, still re-reading.

In this post, I’ll discuss the first of these: Dallas Willard, professor of Philosophy and USC, and well-known writer on Christian spirituality. While at Biola I’d heard him talk at an SCP, and was vaguely aware that some profs at Biola had studied with him, such the man who introduced me to philosophy, Del Hanson. His philosophical work that I’ve read is well done and helpful. But his magnum opus is his Divine Conspiracy, clearly the product of many, many years of studying and reflecting on the Bible, and learning to live it out as a disciple of Jesus.

I found this book staggering for many reasons. It took me a long time to read it the first time; each chapter required a lot of thought to process, and I’d read one, then stop to think about it for several days or weeks. To call it a book a Christian spirituality is to shortchange it. It is that, but it’s also a theology of the Kingdom of God, and a practical one at that.It is dripping with insights about the New Testament, about Jesus and God, about human psychology and relationships. Name a Christian classic – Augustine’s Confessions. The Imitation of Christ. C.S. Lewis’s Mere Christianity. I hold that Willard’s book is far superior, and affords far more insight.

Back in the winter of 1999-2000, based on my study of this book, and taking its advice, I went on a spiritual retreat, alone at a Catholic retreat house in Massachusetts. I read through all four gospels, and rededicated my life to God, to discipleship to Jesus. It gave me a huge boost in faith, in trust in God, which saw me through the process of job hunting, c. Oct 1999-April 2000. Most find this process terrifying, but I thought it was fun!

I’ve read it maybe five times or so (I’m reading it again now), and I’ve worked through it with about three groups of people. But I wouldn’t say that I’ve really learned and lived its message. I’m still working on that. Other Christians I’ve read it with have usually either (1) pooped out before the end, or (2) thought it was really neat, but they seemed to go on understanding the message of Jesus and Christianity as they always had – like, in one ear and out the other. These responses, I could never understand.I’d be a happy man if I could be a part of a group of Christians who really got the good news of the Kingdom, and who would throw aside all tradition, if that’s what it took, to get it.

The content of the book Continue reading »

THE EVOLUTION OF MY VIEWS ON THE TRINITY – PART 6 (DALE)

May 052011
 

Last time, c. 1998-2001, I was a social trinitarian along the lines of Swinburne. While I was on the job market in 1999-2000, my former professor Stephen T. Davis was kind enough to invite me and a friend to attend the Incarnation summit, a follow up to the earlier interdisciplinary Trinty Summit. This was a great privilege, and I pretty much just observed. But I remember thinking about the Trinty there, scribbling notes and logical formulas on paper as I sat through long sessions, even passing a few to Dan Howard-Snyder, who I first met there, and instantly liked.

Thanks be to God, later in the Spring of 2000, I was hired for a tenure track teaching job. I paid my dues prepping numerous classes, bought a more serious winter jacket, and really learned how to shovel snow.

In the Spring of 2001, I wrote the first version of what eventually became my “Unfinished Business” paper, and presented it at an SCP meeting in Rochester, NY. I must have sent this at some point to my friend Stephen Davis, because later in the Spring I received an unexpected email from Richard Swinburne saying he’d been told I had a good paper on the Trinity, and asking me if I wanted to attend an SCP conference in, of all places, Moscow, Russia! My paper was a bit… un-Orthodox. (Short synopsis – social theories don’t work, “Latin” theories don’t work… What gives?) Even the old ladies who translated my paper into Russian said, “Duh, it’s a mystery!”, so I decided I needed to think more about that.

At the end of “Unfinished Business” I allude to a theory that I take to be a neglected, but arguably orthodox Trinity theory. I had in mind Continue reading »

Three Hours of Stupid (Dale)

Apr 172011
 

Call me late to the party. As someone who usually has his nose in a book, I didn’t run out to see The Da Vinci Code. From what I knew of the Bible and Christian history, along with reviews of the book and movie, I could tell that it was ludicrous.

Just recently, out of morbid curiosity, since it’s available free online, I watched all three hours of it.

Yes, the stupid, it BURNS! Don’t say I didn’t warn you.

Hanks mumbles and lurches his way through the movie, like an unkempt Dennis Miller on downers. He was much better in… just about anything else he’s done.

The movie alternates between competent chase scenes, talky sleep-inducing scenes, and scenery chewing by evil, murderous, self-hating, conniving, comic book Catholic villains.

It’s directed by Opie, no less. And he seemed like such a nice kid!

At the end of the movie, the two main characters are reflecting on Jesus, in light of the cockamamie yarn they’ve just lived through. Saith, Hanks’s character: Continue reading »

“One in Being” Out, “Consubstantial” (back) In (Dale)

Apr 132011
 

The most controversial word up to that date in Christian theology was the Greek homoousios, enshrined at the Nicea council called and presided over by the first  Christian (?) Roman emperor, Constantine, in the year 325.

This council said that we must confess that the Son is homoousion with the Father.
What did it mean? Same ousia. Does that clear it up?

OK, here’s more: same being-or-substance-or-essence-or-nature-or-something!

Whatever it was supposed to mean the “Arians” didn’t like it, and at the time, that was good enough. It was supposed to imply that Son, like Father, was “true God”, of divine status – however, unlike the Father, from true God.

Some were concerned in the immediate aftermath that the new formula was somehow modalistic (“Sabellian”). Aside from that fact the the word was first used by a modalist in the 3rd century, you can see why. If ousia is taken to mean individual entity, then it can be read as asserting Father and Son to be numerically identical – so that anything true of one has to be true of the other. However, it’s far from clear that at the time most took it that way.

When they translated the Nicene creed into Latin, homoousion became consubstantialem. In older English translations of the Catholic missal, this was “consubstantial“. But in the post-Vatican II era, there was an urge to clean up, modernize,  and clarify liturgical language. Thus, since 1970 they’ve been saying (in English language masses) “one in Being with the Father”.

Some criticize this for suggesting modalism. (Nothing new under the sun, people!) In any case, this translation is on its way out.

For some time, they’ve been fighting over how traditional liturgical language should be. For the obsessive, here’s a whole blog devoted to the missal-update.

The new version will go back to Continue reading »

Warning to New Christians (Dale)

Apr 072011
 

Over at Parchment and Pen Michael Patton has posted a chapter on the Trinty, part of a forthcoming book called The Discipleship Book, intended to instruct new Christians.

Dear new Christians – beware. Patton is sincere, but misinformed. He thinks the Bible obviously teaches what he’s asserting, and reasons that any prior Bible-loving Christians must’ve thought likewise.

But having studied a vast amount of historical writings by Christians, I can assure you that this is demonstrably not so, even if we stick to “mainstream” Christians (so ignoring, e.g. “Arians”, Marcionites, etc.) I take no pleasure in pointing this out, and I wish it were as simple as Patton says. But facts are facts.

I’ve discussed his sort of take on the Trinty before. It is not, as Patton says in a comment, “what the Bible teaches and Christians for 2000 years have believed.” It is what (some? many?) theologians at Dallas Theological Seminary think about the Trinity. How widespread these views are, I’m not sure. But the many evangelical and other theologians riding the “social trinitarian” bandwagon would not agree with what Patton says.

Regarding what Patton holds forth as “the best we can do”, take care lest you fall into inconsistency.

You should know that some of the most brilliant Christian thinkers in the last 100 years have held many different views on just how “the” doctrine should be understood. Unfortunately, these theories are, for the most part, not consistent with one another.

Patton asserts that Continue reading »

No “Trinity Verse” – A Good Thing? (Dale)

Mar 102011
 

Over at Biola’s alumni magazine, Winter 2011 issue, theologian Fred Sanders has a piece in which he argues,

The Trinity is a biblical doctrine, but let’s admit it: There’s something annoying about how hard it is to put your finger on a verse that states the whole doctrine.

The Bible presents the elements of the doctrine in numerous passages, of course: that there is only one God; that the Father is God; that the Son is God; and that the Spirit is God. We can also tell easily enough that the Father, Son and Spirit are really distinct from one another, and are not just three names for one person. If you hold all those clear teachings of Scripture in your mind at one time and think through them together, the doctrine of the Trinity is inevitable. Trinitarianism is a biblical doctrine and all the ingredients are given to us there: Just add thought and you have the classic doctrine. (emphases added)

Hmmm…. I would have thought that the elements of “the” doctrine included that the three are same substance or essence (homoousios). And that the there are co-equal, and co-eternal, uncreated, though the Father timelessly generates the Son, and the Spirit proceeds from him (or if you’re Western/Latin – from both Father and Son). Maybe something about their having one “divine nature” as well. Continue reading »

Is God a Self? – Part 7 – Swinburne (Dale)

Dec 192010
 

Richard Swinburne is one of the greatest living Christian philosophers, who has made immense contributions to philosophy of religion and philosophical theology. It is only idolatry of the past that prevents people from seeing him as great a Christian intellectual as Origen, Augustine, Aquinas, or Leibniz. In my view, he’s plainly a better, clearer, more well-rounded philosopher than any of them. “A prophet is honored everywhere except in his own hometown and among his relatives and his own family.” (Jesus) Just so, a great philosopher is rarely recognized in his own time (beyond a small circle of peers – here, Christian philosophy professors and students), his books lost in a sea of mediocre and more fashionable ones. In 500 years, people will still read Swinburne.

Having said that, I’m a conflicted fan. I tend to agree with Swinburne on philosophical issues, but not with his take on the Bible, and so, I often find myself disagreeing on subjects like the Trinity and Incarnation. He has very developed views on both, by the way. See the five-part trinities series here, or my summary of Swinburne’s Trinity theory here.

So, Is God a Self? What saith Swinburne? Check out his brief interview by Robert Kuhn here (click the blue “Play Video” button) and then click here for my take -> Continue reading »

Is God a self? Part 1 (Dale)

Jul 252010
 

Many of you know that I’ve argued in several ways, in print, against “social” Trinity theories, and particularly the sort which holds that Father, Son, and Spirit are a group/community/quasi-family.

On such theories, it turns out that the one “God” is a group – a group of equally divine selves (aka gods – though they don’t like that term in the plural). This is surprising to be sure - is not the God of the Bible a super-duper self? One who is all-knowing, who loves and hates, carries out plans of action, smites and heals? Moreover, theism is usually explained as belief in one perfect, non-physical self, creator off all else.

Social trinitarians have of late been pushing back. “God isn’t one person, he’s three! We Christians have never said – or at least, never should have said – that God is a person. He’s not a person, though he’s personal. And that makes our view monotheistic.”

(A similar dialectic occurs with “social” theorists who don’t say that Father, Son, and Spirit are a mere group. Instead, they constitute or are within some one thing – but this thing is not a self.)

Now I think this response is wrongheaded in several ways, and am working on at least one paper responding to it.

But for now I note that a number of these “social” theorists are evangelicals, and thus many of them tend to take positions in other areas which push in the opposite direction.

  • Christology. Who is Christ? God. And Christ is a self – one with two natures. Thus, God is a self as well – the same one as Christ.
  • Theistic piety or spirituality. God is a he, not an it. He’s someone you can talk to, someone who loves you, someone who sympathizes with the downtrodden. He’s far from being an it – a force, “being itself”, or the other high-falutin’, abstract things people have imagined. Which brings us to:
  • “Worldview” apologetics. Eastern (Buddhist, Hindu) views of ultimate reality are often criticized for their “impersonal” take on the ultimate. Theism – seemingly belief in a perfect, provident self – is argued to be more reasonable, and perhaps more practical as well.

In this series, we’re going to have fun with video – with interviews with some philosophical theologians, Christian and otherwise. Each time I’ll like an interview clip, and comment on the guy’s answers.

These are from the TV series Closer to the Truth, which I believe airs on some American PBS stations. The interviewer has a pretty impressive resume. He asks each interviewee: “Is God a person?”

The question, I take it, is not whether or not God is a human being – but rather, is God a self – a subject of consciousness, what Descartes calls a thinking thing, something with will and intellect.

Next time: Jewish philosopher-theologian Neil Gillman.

“On Positive Mysterianism” (Dale)

Jul 232010
 

Speaking of papers, I should have mentioned that my “On Positive Mysterianism” is forthcoming in the International Journal for Philosophy of Religion.

Kudos to theologian James Anderson (blog) for significant correspondence – he’s intellectually honest, smart, tough-minded, and humble – a pleasure to discuss things with. Thanks also to my colleagues for enduring multiple drafts and re-writes.

In this paper, my main task is evaluating the mysterianism of James’s book. My view may be more nuanced that some would guess, based on my earlier work. I concede that in principle it can be reasonable to believe an apparent contradiction. I’m not optimistic about the actual prospects of having such beliefs, though.

It seems that James and I mostly disagree about the Bible, not about epistemology – he strongly endorsing, and me eschewing apparently contradictory interpretations of it regarding God and Christ.

The paper, especially the first part, has a lot to do with this long series here at trinities, though it is more focused.

I hope it’ll be a book chapter some day.

You’re Foolin’ Yourself and You Don’t Believe It – Part 2 (DALE)

Jun 182010
 

Last time, I mentioned a well done book by evangelical philosopher Gregg Ten Elshoff on the topic of self-deception and the Christian life.

He noted that one may easily have a false belief about what one believes, and he noted that there can be strong social pressures to believe that one has beliefs one doesn’t (and that one lacks beliefs one in fact has). As an example, he noted that every Biola University employee’s continuing employment requires that they yearly affirm, I assume in writing, Biola’s doctrinal statement.

As an aside, here’s the core part of their statement on the Trinity:

There is one God, eternally existing and manifesting Himself to us in three Persons: Father, Son and Holy Spirit.

This sounds like an expression of modalism - one great self, with three aspects or personalities (“Persons”), and yet Biola’s statement  goes on to describe Jesus as a man, and surely no man is a mode of anything, but is instead an entity/substance, and no mode is a substance or vice versa. Surely, they’re assuming the identity of the second member of the Trinity (the Son) with Jesus. So, it looks paradoxical.

But that isn’t what concerns me here. In our recent debate coverage, we noted that  most evangelicals assert that Jesus is God. And by that, it seems that most mean that Jesus and God are numerically one being, one magnificent self, one divine person. They confess and assert this. But do they believe it? Continue reading »

You’re Foolin’ Yourself and You Don’t Believe It – Part 1 (Dale)

Jun 162010
 

I’ve been reading I Told Me So (review) by Gregg Ten Elshof, a USC PhD who who teaches and chairs the Philosophy Department at my undergraduate alma mater. He’s been thinking about this topic for a long time (part 2) and so far, I really like the book. It is clearly written, insightful, and he trains his guns on self-deceptions by Christians in particular. Some of it is directly relevant to things we’ve been discussing here.

One point he makes in chapter one is that we can easily deceive ourselves about what we believe. He gives the plausible example – many of us have actually known people like this – of a respectable, elderly Christian woman who believes that she believes all people to be equal in God’s eyes, and yet her behavior clearly shows that she considers black people inferior to white people. (pp. 18-19) It’s hard to admit you’re an  Continue reading »

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